Salaf-us-Saalih.com :: The Call of the Salaf is True Islam

Source: AL-FAWAID: A Collection of Wise Sayings

Allah, the Almighty says,which means,
“And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” (AI-Baqarah, 2:216)

In this Qur’anic Verse, there are several judgments, meanings and benefits for the servant.    If the    servant knows    that misfortune can produce a desirable thing, and that the desirable thing can produce a misfortune, he would not feel secure against the harm that can come from delight, and he would not lose hope of delight to come from harm, for he does not know the outcomes of things. Verily, it is Allah Who knows about that which the servant does not know, and in this context the following issues must be noted:

Nothing is more beneficial for him than abiding by the judgments of Allah, even if it is difficult for him at the beginning, because all its outcomes are good, delightful, and pleasurable. In the same way, nothing is more harmful for him than committing what is forbidden, even if he loves it. All its outcomes are pain, grief, evil and misfortune.

Furthermore, the mind bears little pain in comparison to the great pleasure and abundant good that it will experience, and likewise man is expected to avoid little in exchange for great rewards and preventing great pain and long term evil.

In this way, we can see that the perception of the ignorant does not go beyond the basics of life; his perception does not reach the goals, but the intelligent person always keeps his eye on the goals behind his actions in life.

The intelligent person perceives forbidden things like delicious food, which contain fatal poison. Whenever its pleasure arouses his interest, the reality of the poison would push him away from it. Also, he perceives the orders of Allah as bitter medicine that leads to good health and recovery.

Whenever its bitterness urges him not to take it, the reality of its usefulness leads him to comply. This requires knowledge that is more than the rudiments of the religion in order to understand the essential goals. It also requires strong patience to adjust oneself to it, in order to bear the difficulties that will be encountered for the sake of the goal. So if he loses certainty and patience, it would be difficult to achieve the goal, and on the other hand if his certainty and patience is strong, every difficulty would be rendered easy for him for the sake of permanent good and eternal pleasure.

There are other meanings of this verse. It also requires the servant to leave all his affairs in the Hands of the One Who knows the outcomes of all things, and to be pleased with whatever He chooses for him.

Also, the meanings of the verse include the fact that he should not propose or choose for his Lord, and should not ask Him for that which he has no knowledge of, for his harm and ruin may be in it and yet he does not know. He should simply ask his Lord to choose good for him and make him pleased with His choice, for that indeed would be the best ending. Also when he  leaves all his affairs to his Lord, and is satisfied with His choice for him, Allah will support him by providing him with ability, determination and patience. He, the Almighty would also keep him away from the evil that the servant would have encountered if he had chosen for himself. He would show him some of the positive outcomes of His Choice, which he would not have attained if he had chosen for himself.

Such thinking relieves him of the burdens of trying to choose for himself as Allah frees his heart from estimations and arrangements, which fluctuate in difficulty. And in spite of this, the servant would always be surrounded by what was initially preordained for him. If he is pleased with the Choice of Allah, the preordainment would grant him what is praiseworthy, worthy of thanks and worthy of Allah’s Mercy. Otherwise, the preordainment would incur on him all that is dispraised and unworthy of Allah’s Mercy, because it was his own choice. When he truly leaves his affairs to Allah and truly becomes pleased with that, he would be surrounded by kindness and care in the preordainment, and he would be under the care and kindness of Allah. His Kindness protects him from that which he fears and His Care makes it easy for him to bear that
which He preordained.

When the preordainment is implemented upon the servant, the greatest cause of its implementation would be his trying to avoid it. Therefore, there is nothing more beneficial for him than submission.

AL-FAWA’ID: A Collection of Wise Syaings

Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed. If you feel strongly inclined toward it, you should think about the pain it will leave behind. It is necessary to compare the two matters and discover the difference between them.

Suffering pain while worshiping Allah is combined with a good soul that will bear the fruit of pleasure and relief. When the soul finds it heavy and thinks to stop the pain and then compares the end results of the two  matters, he will surely prefer the way of hardship.

If you feel pain because of deeds, you should think about the happiness, joy, and pleasure you will gain, then the pain will seem easy to bear. If you get hurt because of abandoning some kind of forbidden pleasure, you should think abou1 the pain that follows it and compare the two kinds.

To make the correct choice, you must know the reasons and consequences of each act and then choose that which is more deserving and useful. Whoever succeeds at doing this, would choose the better and prefer it. Whoever thinks about this Worldly life and the Hereafter, would know that he will never gain either of them except by hardship. He should bear this hardship in order to gain the best and more lasting of them.

Related Links:

• The Interesting Dream of the Prophet Sallalahu Alahi wa Sallam – from Sahih Bukhari

• A Fly or a Mountain

Source: AL-FAWA’ID: A Collection of Wise Sayings

The body of the son of Adam was created from the earth and his soul from the government of Heaven and then they were joined. If he is hungry, stays awake, and keeps his body busy in serving Allah, his soul will find itself lighter and more peaceful so that it would long for the place from which it was created and miss its heavenly world. But if he secures food, blessings, sleep, and rest, the body will incline to remain at the place from which it was created and the soul would be pulled along with it and be in a prison. If it was not for the fact that it would get used to that prison, it would ask for help, as a tortured person does, to find relief from the pain resulting from the separation and departure from its own world from which it was created.

In general, the more the body is light, the more the soul will be light and seek its heavenly world, and the more the body is heavy and seeks desires and relief, the heavier the soul will be and it will come down from its heavenly world and become lower and more earthly. You may see the soul of a man in Heaven while his body is on the earth. Another person serves Allah with his body and his soul is low and wandering about in lowly matters. When the soul separates from the body, it would either catch up with its high or low place. With the high, it would  find every blessing, happiness, beauty, pleasure, and good living while with the low it would find every distress, grief, suffering, sadness, and bad and difficult thing.

Allah says, which means,
“But whosoever turns away from My Reminder (i.e. neither believes in this Qur1an nor acts on its orders, etc.) verily, for him is a life of hardship.”(Taha, 20:124)

“My Reminder” is His words, which He revealed to His Messenger, and “turns away” is by neglecting and abandoning working according to these words, and the majority of explanations saw that “life of hardship” is torture in the grave. Ibn Mas’Od, Abu Hurairah, Abu Sa’Td AI-Khudry, and Ibn ‘Abbas agreed on that and it has a traceable hadith.

This life of hardship is in return for relieving the body and soul with pleasures, desires and relief. The more you enrich the soul, it will restrain the heart until you live a life of hardship, and the more you restrain the soul, it will enrich the heart until that heart will be delighted and relieved. Hardship in this worldly life, following piety will find its relief in partition and the Hereafter, and relief in this worldly life following desires will find its hardship in the partition and the Hereafter.

You should choose one of the two: the better, more pleasant, and more lasting.You may distress the body in order to relieve the soul but do not distress the soul to relieve the body; relief and distress of the soul is greater and more lasting while relief and distress of the body is shorter and easier.

A Precious Gem: This Life of Deception

This worldly life is like an unchaste woman, who is not satisfied with one husband. So! be satisfied with whatever Allah grants you from this worldy life.

Walking thereon is like walking in a land that is filled with beasts, and water that teams with crocodiles. That which causes delight, turns to be the source of grief. Pain is found in the midst of pleasures, and delights are derived from its sorrows. As a bird sees the wheat, so does one’s insight perceive polytheism, while vain desires render its holder blind. Lusts were granted in abundance to humans, but those who believed in the unseen turned away from them! while those who follow their lusts were caused to regret.

The first category, are those, in which Allah says,which means, IIThey are on (true) guidance from their Lord, and they are the successful.lI (AI-Baqarah, 2:5)

However, the other category, are those to whom Allah says which means, 11(0 you disbelievers)! Eat and enjoy yourselves (in this worldly life) for a little while. Verily, you are the MujrimGn (polytheists, disbelievers, sinners, criminals, etc.).11 (AI-Mursalat,77:46)

When the successful ones are aware of the reality of this worldly life being sure of the inferiority of its degree, they overcame their vain desires for the sake of the Hereafter. They have been awakened from their heedlessness to remember what their enemies took from them during their period of idleness. Whenever they perceive the distant journey they must undertake, they remember their aim, so it appears easy for them. Whenever life becomes bitter, they remember this verse, in which Allah says,  which means, “This is your Day which you were promised”. (AI Anbiya’, 21:103)

Source : Al-Fawaid – by Ibn al Qayyim

Oh you of little resolve! Where do you stand upon this path? Aadam found it difficult and Nuh lamented because of it, while Allaah’s Khaleel Ibraaheem was thrown into a pit of fire due to it. Isma’eel was laid upon his side ready to be sacrificed for its sake, and while upon it Yusuf was sold for a cheap price and then falsely cast into prison for many years. Zakariyah was sawed in half, and Yahya was slaughtered due to it. Ayyub suffered great distress, while Dawood cried copiously, and ‘Isaa cured the wretched poor of their diseases and walked with wild beasts due to it. And how many, how many forms of difficulty and hardship did the Messenger Muhammad face while proceeding upon it – yet you live through amusements and distractions!

Shaykh al Islaam Ibn Qayyim in his work al-Fawaaid, page 41

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

In order for a place to contain something, it must be free from whatever contradicts it. This principle appljes to mankind and all creation as well as to belief and desires.

So, if the heart is obsessed by belief in falsehood, there will be no place for truth. Accordingly, if the tongue is involved in trivial discourse, one shall be incapable of useful speech, unless falsehood is abandoned.Hence, if the body is busy doing wrong actions, then acts of worship will be inapplicable unless these contradictory actions are abandoned.

This is how this principle is applied to concrete objects, and it is also applied to belief and religion. If the heart deviates from loving Allah, lacks yearning for Him and longing for His closeness, then the removal of contradictory feelings, like being related to other than Allah, is the only way for this heart to be overwhelmed by love for Allah.

For the tongue to remember Allah, and the body to serve Him, one should be free of the impact of others like being busy remembering and serving them. Thus, if the heart is overwhelmed by the servants rather than the master, and is preoccupied with futile knowledge, surely there will be no place for being closer to Allah, or being acquainted with His Names, Attributes and judgments.

If the heart listens to trivial discourse, there will be no place for listening or understanding the words of Allah. Besides, if the heart is inclined to love others, there will be no room to love Allah, and if the heart remembers others rather than Allah, no place will be found to remember Him, and the same applies to the tongue.

Al-Bukhary recorded that the Prophet (peace be upon him) said, ” It is better for any of you that the inside of his body be filled with pus which may consume his body, than it be filled with poetry”’10

This Prophetic tradition explained that it is possible that the inside of one’s body may be filled with poetry, which means that it might be exposed to suspicion, doubts, illusions, uncertainties, futile knowledge, and trivial discourse. So, if the heart is filled with such things, the facts of the Quran and precious knowledge, which cause happiness and perfection in mankind, will find no room in that heart.If a heart receives advice but it is filled with what contradicts it, there will be no place in that heart to accept this advice. The advice will simply pass over this heart and not be able to settle in it.
____
10 Recorded by AI-Bukhary, in His Sahib, Book of AI-Adab (Good Manners and Form), Chapter on not recommending poetry, no. (6154), and recorded by Muslim in His Sahib no. (2258).

Related Links:

• The Dangers of the Togue – Abu Uwais Abdullaah ‘Alee rahimahullah (Transcribed Lecture)
• Guarding the Tongue – Imaam Abu Zakariyaa Yahyaa bin Sharaf An-Nawawee
  Before you is a chapter from the great book “Al-Adhkaar” of the great scholar of the seventh century, Abu Zaakariyaa Yahyaa bin Sharaf An-Nawawee. This is a very beneficial chapter entitled “Hifdh-ul-Lisaan” [Guarding the Tongue]

• Very good chapters of hadiths on Zikr / Rememberance of Allah – from Riyad ul Saaliheen
  • The Excellence of the Remembrance of Allah
  • Remembrance of Allah in all Conditions
  • The Excellence of Gathering in which Allah is Remembered
  • Remembrance of Allah in the Morning and in the Evening

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

Among those who remember Allah are those who begin remembering with the tongue even if he is negligent. He continues to do so until his heart is involved too.

Others do not agree with that and do not start while in a state of negligence, but instead wait until the heart is ready. He begins with his heart and then involves his tongue in remembrance. The first supplication goes from his tongue to his heart and the second from his heart to his tongue without empting any of the contents of his heart. He just waits until he feels that the utterance is ready to be verbalized. When he feels that his heart will utter! then the heart’s utterance would pass to verbal utterance. Then he would engross himself in that until he finds that every part of his being is supplicating Allah.

The best and more useful kind of supplication is what the heart and tongue are involved in, to be from among the prophetic supplications, and whoever is reciting it feels its meaning and aims.

A Precious Gem: You are my Protector in this Life and in the Hereafter

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

Allah says that Yusuf (Joseph, peace be upon him) said, which means,

“You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous.” (Yusuf, 12: 101)

أَنتَ وَلِيِّي فِي الدُّنُيَا وَالآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ

Anta waliyyee fid-dunya wal-akhirati tawaffanee musliman waalhiqnee bissaliheen (Yusuf, 12: 101)

This    supplication    combined    the    acknowledgment    of monotheism, submission to Allah, showing one’s need for Him, being free of taking any supporters other than Him, expressing that dying while being a Muslim is the greatest aim of any servant. This entails acknowledging that we are in the hands ofAllah and not in the hands of any servant, confessing the truth of the Resurrection, and asking to join with the righteous.

The below is take from Tafseer Ibn Kathir:

Yusuf begs Allah to die as A Muslim

This is the invocation of Yusuf, the truthful one, to his Lord the Exalted and Most Honored. He invoked Allah after His favor was complete on him by being reunited with his parents and brothers, after He had bestowed on him prophethood and kingship. He begged his Lord the Exalted and Ever High, that as He has perfected His bounty on him in this life, to continue it until the Hereafter. He begged Him that, when he dies, he dies as a Muslim, as Ad-Dahhak said, and to join him with the ranks of the righteous, with his brethren the Prophets and Messengers, may Allah’s peace and blessings be on them all. It is possible that Yusuf, peace be upon him, said this supplication while dying.

In the Two Sahihs it is recorded that `A’ishah, may Allah be pleased with her, said that while dying, the Messenger of Allah was raising his finger and said – thrice, ثَلَاثًا (O Allah to Ar-Rafiq Al-A`la ﴿the uppermost, highest company in heaven﴾.) It is also possible that long before he died, Yusuf begged Allah to die as a Muslim and be joined with the ranks of the righteous.

Related Links:

• Fortress of The Muslim – Hisn Al Muslim – Saaed Al Qahtaani
• The Death of the Prophet – From Ar-Raheeq al-Makhtoom
• Tafseer Ibn Katheer – English Only
• An Explanation of the Beautiful and Most Perfect Names of Allah – Shaykh Abdur-Rahman ibn as-Sa’di

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

The servant exists between hands of Allah at two times: while standing during performing prayer and standing on the Day of Resurrection. Whoever fulfills the rights of the first standing, will in fact be facilitating the second one, and whoever considers this easy and does not pay due attention to it, he will be making the other one difficult for himself. Allah, the Almighty says, which means,

“And during night, prostrate yourself to Him (i.e.the offering of Maghrib and ‘/sha’ prayers), and glorify Him a long night through (i.e. Tahajjud prayer). Verily! These (disbelievers) love the present life of this world, and put behind them a heavy Day (that will be hard).” (AI-Insan, 76:26-27)

Related Links:

• Developing Humility in Prayer – Imam Ahmad ibn Hanbal
• Humility in Prayer – al-Haafidh Zaynud-Deen Ibn Rajab al-Hanbalee

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

Faith has both apparent and hidden aspects. Its apparent aspect is when it is related by the tongue and acted upon by the body. The hidden aspect is the acknowledgment of the heart, and its submission and love. Therefore, the apparent aspect of faith will be of no use for someone who does not have the hidden aspect, though his blood is spared and his wealth and children are preserved by it. And no hidden aspect will be of any use, unless there is no fear that it will be weakened, coerced or in fear of being ruined. Therefore, the failure of apparent deeds without the existence of any real prevention, means the corruption of the hidden aspect and lack of faith. Its deficiency refers to its deficiency of faith and intensity refers to its intensity of faith.

Therefore, faith is the heart and core of Islam, and certainty is the heart and core of faith. Any piece of knowledge or deed that does not make faith and certainty stronger is abnormal, and any faith that does not urge one to perform good deeds is abnormal.